Tuesday, 2 June 2015

TIWA AUTONOMY MOVEMENT

This
research work is intends to study the Tiwa movement for self-identity in Assam
and the reaction of the State Government towards the issue. The Tiwa people started
their movement with the objective of preserving their identity against the
dominant Non-tribal communities in Assam. It is seen that the tribal Belt or
Blocks failed to protect the land of the Tribal people. The non-tribal people had
deteriorated the economy of the tribal people in various ways. The Govt. had
completely failed to protect the identity of the tribal people. Since 1967, the
Tiwa people became politically organized in their efforts to protect their
Socio-Cultural and land rights. Regarding the works on the Tiwa movement of autonomy
issue we have less number of book and Journals. However, regarding the growth
of Political consciousness among the Tiwa tribe Dr. Ramesh Chandra Nath of
Jagiroad College had studied the causes for the growth of Political
Consciousness among the Tiwa People in his book 'Growth and Development of
Political Consciousness among the Tiwas of Assam in thepost-Independence
Period'. Besides this A. K. Baruah in his book 'The Lalung Society' has
written on the Socio-Cultural and economic conditions of the Tiwa people of
Assam. On the other hand G.C. Sharmah Thakur in his works 'The Lalungs
(Tiwa)' has given importance on the socio-cultural conditions of the Tiwa
People. Mr. Balairam Senapati in his 'Atitar Sandhanat' has also
highlighted on Tiwa nationalism and their cultural aspect. Prof. Mileswar Patar
has written several works on the sociocultural and political condition of the
Tiwa people. But there is no works that discuss in details the Tiwa Movement
for self-identity in the post-colonial Assam. So, the study on Tiwa autonomy movement
will help the researcher to understand and analyze the causes of the Tiwa
autonomy movement and the response of the state government of Assam on the
problem.

The
present study will highlight the factors of Tiwa autonomy movement and the
activities of various Tiwa organizations for the cause of Tiwa autonomy. It is
necessary to study the topic of Tiwa movement as it will bring to light the
factors, organizations of the Tiwas and reaction of state government on the
problem. In keeping with this purpose this paper has been written so that
people will know the Tiwa movement and impact in the socio political aspect of
Assam. It will also help to know the socio political conditions of the Tiwa
tribe. The ethnic movement launched by various organizations in Assam has
created many complicated problems to the government and people of the state
have to suffer a lot. An amicable solution of the problem is the need of the
hour. For this purpose, it is very important to know the problem of Tiwas of
Assam and an attempt has been made in this paper to study the Tiwa autonomy
movement in the region.

The
Tiwas are one of the aboriginal tribes of North-East India. They are also known
as the "Lalung", but they preferred to call themselves as the
"Tiwa". They are one of the major ethnic tribes in Assam. The people
of the Tiwa Community are mostly living in Asssam and Meghalaya, particularly in
the Nagaon, Morigaon, Karbi Anglong, Dhemaji, Kamrup district of Assam and the
Khasi and the Jayantia district of Meghalaya. The Tiwas of Assam have been
enlisted as a scheduled tribes but a section of them resides in the hill areas
also. They have their own language, culture and traditions distinct from other
tribes of North-East India. But due to undue pressure of the non-tribals their
culture and the identity of the community is now at stake. The Tiwas have remained
backward in all spheres of social life.

Sketch Of Tiwa King "Jongal Balahu Khidri"

During
the time of the Ahoms there were several smaller independent kingdoms of
indigenous people in the south bank of Brahmaputra. The smaller kingdoms like
the Nelly, Gova, Topakuchi, Mayang, Dhing, Tetelia, Rani, Dimoria and Beltola
etc., were independent. But the rulers of these states had to pay taxes to the
Ahom king. Their relation among themselves was not cordial and to save themselves
from the invasion of the Jayantia, the king of Dimoria and Kachari king made
relation with Ahom king Pratap Singh by giving their daughters in marriage in
1627. The Lalung king of Gova though initially was under the dominion of the
Jayantia king later shifted his allegiance to the Ahom kings.

Statue Of Tiwa King "Mohan Phador Khidri" (West-Karbi Anglong)

Though
the Tiwa people came under the control of the British power, but they acted
against the British imperialism and prepared for the revolt against the British
Government. They in 1861, revolted against the British imperialism which is
popularly known as "Phulaguri Dhawa". The Phulaguri Uprising of 1861
was the first agrarian revolt in Assam against the British Raj. In 1860 the British
government banned the cultivation of opium. In Nagaon district rumours
circulated that the government was planning to impose tax on their houses,
barees (garden) and pan (betel leaf) cultivation. So, the Tiwas of Phulaguri
protested through their mels against imposition of the new taxes. In September,
1861, some 1500 strong peasants marched to the district headquarter and demonstrated
before the magistrate against the proposed new taxes. When the magistrate
showed no sign of withdrawing the proposed taxes a Raj mel was held in
October 1861 to discuss the matter. About this time the government introduced
license tax. This sharpened the belief of the villagers, particularly of the
tribals of Phulaguri, on the impending taxes. Therefore, on 14th October, 1861,
the riots of Phulaguri revolted against the authority and in the
ensuing clash with the police one English Officer, Lt. Singer, lost his life. This
incident followed brutal suppression of the uprising by the military forces in
which eight tribal leaders belonging to the Tiwa community were arrested and
while some of them were sentenced to death.

In
the freedom struggle against the British Government, the Tribal people of Assam
played a significant role. The Tiwa people had joined the "Tribal
League" which was formed in 1933 and actively participated in the freedom
movement. The active participation of the Tiwa people of Assam in the freedom
movement was seen in the Quit India Movement in 1942. The Tiwas of Raha,
Bebejia, Barapujia, Kampur and Jamunamukh have participated in large numbers
during the movement. Despite the police harassment they continued their
struggle. Till September, 1942 four Tiwas died in the ensuing struggle: Kolai
Koch, Hemoram Patar, Gunabhiram Bordoloi and Tilak Deka. On 25th August
1942, people of Kampur took out procession defying the prohibitory orders. The
crowd attacked and damaged the local post office, the Circle Office and the
Railway Station. The furious people derailed a train at Kampur followed by
military atrocities upon the village At Phulaguri the crowd damaged railway
station. The people of Kathiatali destroyed an inspection bungalow. At Raha Government
Circle Office was burnt down. In Jongal balahu garh village, near Raha, people
became panicky over a rumour that more police forces would be coming to Nagaon
from Guwahati. A group of people, apprehending police raid, started to cut the
approach road to a bridge, suddenly a military patrol party appeared from the
eastern side and opened fire on them killing Hemoram Patar and Gunabhiram Bordoloi
belonging to Tiwa Community. On 28th August the police conducted raids upon Raha,
Bebejia and Barapujia. Tilak Luka, who was a volunteer of the 'Santi Sena', was
shot dead. Another Tiwa freedom fighter Kolai Koch (Originally Tiwa but converted
to Koch) also sacrificed his life. The active participation of Tiwa people in
the freedom movement led to the arrest of several people besides innumerable
forms of police torture.

The
development of social consciousness among the tribal people realized them about
their self-identity in the society. The Tribal League in 1947 submitted a memorandum
before the constituent Assembly demanding the creation of separate scheduled
areas in the plains district of Assam under fifth schedule of Indian Constitution.

When
Mikir Hills and North Cachar Hills autonomous district was formed in 1951,
there was a controversy about the Tiwa dominated areas of the hills whether it
could be included with Mikir Hills or to remain with Jayantia Hills. In that time,
Abra Malang of Ulukunchi demanded a separate autonomous district for the Tiwas
of Assam for the first time. Abra Malang organized a movement among the hills
Tiwas with less followers. He can be say as the father of Tiwa movement for
autonomy. Mr. Larshing Khyrim supported the demand of Abra Malang. But his
movement was suppressed with cruelty and he was imprisoned for four year and
the Government has also seized his property. Then Mr. Bonnily Khongman, the
first M.P. from that areas, manipulating the population structure of Tiwa on
paper and showed less Tiwa population and more Karbi population by submitting
bogus data to the Mikir Hills boundary Commission and accordingly the
Commission recommended that they could be included with the Mikir Hills.

Tiwa Freedom Fighter "Late. Indrosing Dewri"

The
language policy of the Assam Government which made Assamese compulsory brought
the sense of feeling of insecurity among the tribal leaders in Assam. The Tiwa
people of Assam also felt that their language and culture is in at stake. They
wanted to preserve their own ethnic identity. During that time a dynamic youth
Mr. Indrosing Dewri while he was in government job in Garo Hills left his job
and came back to his native village and organized some educated Tiwas. A
meeting of the Tiwa community was conveyed at Umsuai of Mikir hills. Ananda Ram
Deuri of Jagiroad and many others of Neilly delivered lecture in that meeting.
They had spoken that the imprisonment of Abra Malang and confiscation of his
property was the humiliation for entire Tiwa Community. The meeting took many
resolutions and formed 'Lalung Darbar' as the political organization of the
Tiwa people in 1967. Late Abra Malang was the first president of the 'Lalung
Darbar' though he died soon. Regarding the death of Abra Malang it is said that
he was tortured physically in jail for which his health deteriorated later on.
After his death Hemaram Bordoloi and Indrosing Dewri took the leadership of the
organization.

The
main aim of 'Lalung Darbar' was to demand for the creation of 'Lalung Hill
Autonomous District', taking the Tiwa dominated areas of Mikir Hills, Nagoan and
Kamrup district of Assam and the Tiwa inhabited areas of Jayantia Hills. Since
then, the 'Lalung Darbar' had organised several public meetings among the Tiwa
people. The "Lalung Darbar" sent a telegram to the Home Minister of
the Govt. of India on 8th July, 1967, demanding for the creation of Lalung Autonomous
Hill Sub-division with separate council. But the government did not respond to
this demand and on 19th May, 1968 a general meeting was held at Neilly under
the president ship of Mr. Gambhir Bordoloi and adopted some resolutions. In the
resolution No.5, it was stated that the Tiwa people supported the creation of Lalung
Hill Autonomous Sub-Division and urged the central as well as the state
government to take necessary step. When the government did not respond another
telegram was sent to the Home Minister of India on 20th June, 1968 demanding to
create an autonomous Hill Sub division.

Again
on 24th July 1968, a public meeting was held at Chahari, Amsoi under the
president ship of Madan Konwar and strengthened their demand for autonomous
Hill Sub division. On 15th and 16th October 1969, the two days
convention was held at Makangkuchi L.P. School, Jagiroad and was presided over
by the Ex M.L.A. Baliram Das. The convention took the resolution that the Tiwa
people unanimously supported the "Lalung Autonomous Hill District"
instead of "Hill Sub division" and urged the Central and State
government to create Lalung Autonomous Hill District and to take necessary steps
to implement the demand.

Tiwa Freedom Fighter "Late. Bin Maslai"

On
15th July, 1970, a delegation of Tiwa people consisting of 9 persons namely
Indrosing Dewri, Raiman Patar, Bin Maslai, Narayan Kumar Kakoti, Thal Amsong,
Minaram Patar, Butbar kharai, Madan Deka and Parshing Roma meet the then
Governor of Assam, B.K. Nehru at Raj Bhawan, Shillong and submitted a
memorandum to create "Lalung Autonomous Hill District" and urged to take
necessary step for that. This delegation also met the chief minister of
Meghalaya Mr. William Changma and the Health Minister of Assam Mr. Chatrashing
Teron and requested them to create the Lalung Autonomous Hill District.

The
Tiwa people became gradually conscious of their ethnic identity. They started
articulating their identity to gain political power and overcome their socio-economic
backwardness. After formation of Lalung Darbar in 1967, the Tiwa people tried
to organize themselves in different fronts. The Tiwa leaders realized that
without co-operations of different sections of Tiwa people, it would not be
possible to run their movement. But in 1971, a difference of opinion arose
between the hills Tiwas and the plains Tiwas. In that time Mr. Giridhar Patar,
as young educated Tiwa with his friends Mr Budhiram Bordoloi and Khirod Patar
organized a convention to form Tiwa (Lalung) Yuva Chatra Sanmilon. After
discussing the matter they convened a public meeting at Barapujia in 1971.

In
around 1971 the Tiwas were divided into two groups- Hills Tiwas and Plains
Tiwas. Budhiram Bordoloi and Giridhar Patar both president and Secretary of the
Tiwa Yuva Chatra Sanmilon tried to bring unity among the Tiwa people of both
hills and plains. They tried to make the people understand that the split
between the hills Tiwas and plains Tiwas was only due to misunderstanding. So,
for the unification of hills and plains Tiwa they convened a public meeting at
Shahari village, Amsoi in 1977 in that meeting they changed the name of Tiwa
Yuva Chatra Sanmilon and renamed as "All Assam Tiwa Sanmilan" with
the Tiwas. This organization worked for the unification of all the Tiwa people
and asked them to maintain their cultural identity. They wanted to revive the
lost culture of the Tiwa people.

In
1977, the "Lalung Darbar Youth Frony" was formed in a special
convention which was held under the banner of Lalung Darbar. This LDYF was the
youth wing of the Lalung Darbar. The first president and Secretary of this
organization was Rabatsingh Deuri and Mukunda Bordoloi respectively. This youth
front also demanded the creation of Lalung Hill Autonomous District. At the 9th
general conferences of Lalung Darbar held at Umsuai, 1978, there was great
debate regarding the agitation programme. Majority members of the Lalung Darbar
did not agree for agitation but the youth wing was in favour of agitation to
achieve its goal. Due to this controversy, it came out from the Darbar to
establish its own identity. In 1980, it was re-organised and changed its name
as "Lalung Youth Front". Tulsi Bordoloi an educated Tiwa Youth of
Jagiroad was elected as secretary respectively. Later on both the organisation
united and on 24th June, 1983, the Lalung Darbar and Lalung Youth Front jointly
submitted a memorandum to the Prime Minister of India Mrs. Indira Gandhi for
the creation of the Lalung Autonomous Hill District.

When
the Assam movement was started in 1979, majority of the Tribal people
participated in the movement against deporting the foreigners. The Tiwa people of
Nagaon and Morigaon actively participated in the Assam movement. The Tiwa
people of west part of Nagaon played active role in Neilly's violence. When the
Assam Accord was signed in 1985 the Tiwa people were dis-satisfied over the
article 10 of the Assam Accord which emphasized on the eviction of tribal
people from forest land. From that time they became conscious for their
self-determination.

On
30th October 1985, the Lalung Youth Front tried to co-ordinate all Tiwa people
and all Tiwa organization into one common platform and held a public meeting at
Jagiroad. In that meeting the Tiwa people formed the "Autonomous Lalung
District Demand Committee" (ALDDC) as Giridhar Patar and Narayan Radu
Kakati as president and secretary respectively. The main aim of this organization
was to gain autonomy. The leaders of the organization decided that as majority
of the Tiwa people are living in plains and so they would change their views
and decided to demand the Autonomous Lalung District instead of Autonomous
Lalung Hills District. From that time
the ALDDC has submitted several memoranda to the central and state government
to formed Autonomous Lalung District. They demanded to include part of Karbi
Anglong, Nagaon and Kamrup district to the proposed Lalung Autonomous District.
But significantly the ALDDC did not include any part of Khasi and Jayantia
hills of Meghalaya which was formally demanded by the Darbar.

ALL TIWA STUDENTS UNION (ATSU) AND TIWA MATHONLAI TOKHRA (TMT)

The
Tiwa students and Lalung people realized that the main struggling fronts of the
Tiwa people are becoming inactive. They failed to place the demand strongly in
front of the central as well as state government. So, on 25th February 1989,
the "All Tiwa Student Union" (ATSU) was formed with broad out look at
the Tribal Rest House, Nagaon. The birth of ATSU was the result of the failure of
ALDDC (Autonomous Lalung District Demand Committee) in fulfilling the
aspirations of the Tiwa people. From its beginning this organization was very
active and this organization succeeded in arousing the feelings of nationalism
among the Tiwa people. The first conference of the ATSU was held on 16th and
17th March, 1990 at Raha. Madan Bordoloi and Hemakanta Deuri was the first president
and secretary of the student organisation. In the first conference the ATSU
demanded the creation of an autonomous district to preserve the socio-economic
and political rights of the Tiwas. The conference adopted a resolution to
launched a mass of the constitution be upgraded granting more legislative,
administrative and financial powers by the amendment of the constitution. They
submitted a memorandum to the cultural and state government demanding the
creation of a separate Tiwa autonomous district under the provision of the
sixth schedule of Indian Constitution. But the Govt. did not respond to the
call given by ATSU and so the ATSU launched several agitation programmes to
strengthen their demand.

Though
the Autonomous Lalung District Demand Committee, All Tiwa Student Union, All Tiwa
Woman Association, the Lalung Youth Front (LYF), Tiwa Sanmilon had submitted
several memorandums to the Central and State Government, but there was no
reaction till July, 1992. On 13th September, 1992 the ATSU had
organized a special convention at Jagiroad College premises to discuss the
autonomy problem. The convention resolved to continue the agitation until the
autonomy demand was fulfilled. From that time the ATSU organized group
meetings, Conventions and public meetings at different places of Morigaon,
Nagaon and Sonapur area of Kamrup district on 11th March, 1993, the chief
Minister of Assam Mr. Hiteswar Saikia announced in the public meeting at Lakwa
of Dibrugarh district, that Government was considering to grant autonomy to the
Misings, Rabhas and Tiwas. For that
announcement the leaders of Autonomous Lalung District Demad Committee (ALDDC) became
very happy and met the Chief Minister at Janata Bhavan on 10th May, 1993 and
requested to create an autonomous Tiwa district. The delegation of ALDDC was
led by Giridhar Patar and Narayan Radu Kakati both president and secretary
respectively.

ALL TIWA WOMEN ASSOCIATION (ATWA)

Gradually
the ATSU had noticed that the leaders of the ALDDC were going away from the link
of ATSU. The leaders of ATSU surprised that the Government had maintaining
close contact with the leaders of ALDDC. So, on 30th August, 1993 the ATSU and
ATWA convened a press meeting at ASEB Guest House, Jagiroad and chalked out new
agitational programmes. They protested the Government action for dividing the
Tiwa people and asked the Government to grant autonomy to the Tiwa people
immediately. They alleged that the Chief Minister was playing his own game in
the name of autonomy among the different tribes of Assam. They demanded to stop
the cavalier attitude of the Government towards the Tiwa people.

When
the Tiwa movement was going on in full swing, the Government of Assam responded
to the demand of the Tiwa community. Accordingly, the Govt. of Assam invited
the leaders of ALDDC and ATSU to discuss the autonomy problem on 10th December,
1993. On that day the Govt. of Assam constituted an Autonomy Committee under
the Chairmanship of Mukut Sarmah, the Revenue Minister of Assam. The other
members were Mr. Gomeswar Pegu, Minister of State for Tribal Welfare and Backward
classes, Mr. Jatin Hazarika, adviser to the Chief Minister, T.L. Baruah, the
Commissioner of Home and Political affairs and the special Secretary to the
Chief Minister. On the other hand three different committees were also
constituted for Mising, Rabha and Tiwas on that same day.

The
Government had also forwarded a draft proposal to all the autonomy demand
committee regarding the problem of autonomy. Following this a meeting was held
on 14th and 15th December, 1993 at Janata Bhavan, Dispur between Autonomy
Committees and the Govt. of Assam. They discussed regarding the modalities
concerning the final draft. The Chief Minister was himself present on 15th
December. The ATSU objected to some points of the Govt. draft proposal as there
was no fix boundary where they would implement the powers of the council. The
ATSU demanded greater autonomy and powers for the Tiwa autonomous council. But
the ALDDC did not object and accepted the Government proposal.

Another
round of discussion was held on 22nd December, 1993 at Janata Bhavan between
five member delegation of ATSU headed by Bhupen Kholar and Rimal Amsi and State
Government represented by Mukut Sarma and Gomeswar Pegu. Govt. had assured to
consider the demands of ATSU for greater autonomy.

On
the other hand the ALDDC had submitted a Model of autonomous council on 15th
December with some modifications of their previous demands. Again discussion
was held on 30th December, 1993 between autonomy Committee of the
govt. and ALDDC and ATSU. On that day ATSU submitted a memorandum to the
Chairman of autonomy Committee with a new type of proposal for granting
autonomy. In that memorandum they
clearly expressed their position and reached out some consensus regarding the
Govt. proposal. They demanded autonomy like the Bodoland type autonomous
council. ATSU had completely rejected the Govt. draft proposal regarding the
creation of Tiwa Autonomous Council.

On
4th March, 1994, another round of discussion was held between the Govt. of
Assam and ATSU. But no solution was arrived regarding the final draft of the
proposed Tiwa Autonomous Council. On the occasion of Independence Day on 15th
August, 1994, after hoisting the National Flag at Judge Field, the Chief
Minister Mr. Hiteswar Saikia publicly announced that after discussing with the
Central Govt. the State Govt. would grant autonomy to the Mishing, Rabhas and
Tiwas according to the recommendation of the three man expert committee led by
Bhupinder Singh.

The
ALDDC though submitted a memorandum for some modification of the Tiwa Autonomous
Council but agreed to accept the Government proposal. The ATSU criticized the
ALDDC for their division to accept the Govt. proposal without a fixed boundary.
The Government was also interested with their supporting groups to grant
autonomy in their hands. The Government had signed the Rabha Accord on 16th
March, 1995 and then invited the ALDDC to sign the Tiwa Accord. But interestingly
ATSU was not invited. On 13th April at about 9.00 A.M. Mr. Mukut Sarmah, the Chairman
of autonomy Committee called the ATSU leaders over phone through Deputy Commissioner
of Morigaon District. But ATSU did not accept such invitation. Because Govt.
had no any clarification regarding the proposed autonomous council with fix
boundary. So, they requested Mr. Mukut Sarmah to postpone that day. But the
Government didi not give importance to the ATSU and on 13th April, 1995 the
State Government had signed the Tiwa Accord with the leaders of ALDDC at about
1 P.M. From the Govt. side Mr. Arunodoy Bhattacharjee, the Chief Secretary of
Assam signed in presence of Chief Minister Mr. Hiteswar Saikia and all the members
of autonomy committee. From the ALDDC the Tiwa Accord was signed by Sridam
Deuri (President, ALDDC), Narayan Rudu Kakoti (Secretary, ALDDC), Giridhar Pata
(Legal Adviser), Madiram Deuri and Kapana Patar.

In
the accord signed on 14th April, 1995, the most important fact is that it did
not mention the areas to be included in Tiwa Autonomous Council. According to
the accord, there will be an Apex Council of the Tiwa Autonomous Council
consisting of satellite areas of the village council called Lalung (Tiwa)
Village Council (LVC). There will be no boundary of the proposed council. The Apex
council will consist of 144 villages of Nagaon, Morigaon and Kamrup with 28
blocks. The ALDDC had demanded 174 villages.

The
Tiwa Autonomous Council (TAC) will consist of 30 elected members out of which 4
will be nominated by the Government to give representation to the people of
other community. Out of these 30 seats, 15 will be reserved for the Tiwa
Community and 3 seats will b reserved for women.

Each
village council will consists of 10 elected members out of whom 5 will be from
Tiwa Community, out of 5 reserved seats one will be reserved constituency will
be ex-officio members. There will be an elected president and a Vice 
President. The term of office of Tiwa Autonomous Council and Village Council
will be for 5 years.

Moreover
the signing of the Tiwa accord was strongly protested by the ATSU, ATWA and Lalung
Youth Front. The general people also did not support the attitude of the ALDDC
for signing an accord where there was no fix boundary of the Tiwa Autonomous
Council. They alleged that the leaders of the ALDDC were more opportunists and
as they had no mass support of the Tiwas, they had no right in signing the Tiwa
Accord. The ATSU protested against the action of ALDDC and asked the Govt. of
Assam to cancel the Tiwa Accord. When the leader of ALDDC arrived after signing
the accord at Jagiroad, they were gheraud,
humiliated with strong unbearable words and the mob insulted them. The mob
threw stones and bricks at them. But the officer in charge of Jagiroad Police
Station controlled the situation.

Already
the interim council was formed by the Government of Assam on line of Rabhas and
Misings by an ordinance, namely, Lalung (Tiwa) Autonomous Council, ordinance,
1995 effective from July 27th 1995 vide notification no.  AAD/ST/ 276/ 94- 95
and the Councils is expected to look after the additional duties of the village
Councils till the same are constituted und eth aforesaid ordinance.

Accordingly,
28 members interim Tiwa Autonomous Council under the leadership of Mr. Narayan
Radu Kakoti was sworn in by the Upper Assam Commissioner Mr. Bhaskar Mushahari
at a function at Nelley Pujathali on 27th July, 1995.26 The members of the TAC
who took oath were Narayan Radu Kakoti as Chief Executive Councilor, Kamal
Patar, Basistha muni Rumdu and Panindra Bordoloi as executive councilors. The
other general members were Madiram Deuri, Puheswar Bordoloi, Shashi Bordoloi,
Ruhit Deuri, Budheswar Konwar etc. The Chief Minister Mr. Hiteswar Saikia, the
Education Minister Mr. Mukut Sarmah, the Minister of Plain Tribes Mr. Gomeswar
Pegu, the Chief Executive Member of Boroland Autonomous Council Mr. Premsingh
Brahma, the Chief Executive Member of Rabha Autonomous Council Mr. Sabyashashi
Rabha and the CEM of Mising Autonomous Council Mr. Lakshmionath Panging were
attended the oath ceremony.

Conclusion:

From
the study on the issue of Tiwa autonomy movement it is clear to us that there
were various factors for this movement. The issue of land alienation of Tiwas,
the desire to preserved ethnic identity with their language and culture, the
growth of socio political organizations in the post-colonial period, the
language policy of Assam government, backwardness in almost all spheres of
life, impact of other tribal autonomy movement in North East India, growth of
socio political consciousness etc. were the factors for the Tiwa autonomy
movement. The past history of the Tiwas encouraged the Tiwa people to demand an
autonomous Tiwa district in Assam. The activities of Lalung Darbar increased
the political consciousness of the Tiwas. It was the ATSU that transformed the
movement to a mass movement of Tiwa people. Though the state government had
created Tiwa Autonomous Council in 1995, but it did not end the movement of the
Tiwas. During the course of negotiations with the Tiwa organizations the
government had favoured those organizations which had close touch with the
ruling Congress party.

The
Tiwa people started their movement with the objective of preserving their
identity against the dominant non-tribal communities in Assam. Land alienation
was central to their movement. It is seen that the Tribal Belt or Blocks failed
to protect the land of the tribal people. The non-tribal people had
deteriorated the economy of the tribal people in various ways. Most of the Tiwa
people of Sonapur, Jagiroad, Morigaon and West part of Nagaon lost their lands
in their own villages for the lack of Protection within the existing belts and
blocks.27 The Govt. had completely failed to protect the identity of the tribal
people. Since 1971 the Tiwas become politically organized in their efforts to
protect their socio-cultural and land rights. Their movements under the aegis
of various tribal organizations have earned them Tiwa Autonomous Council under
Tiwa Accord in 1995 without any territorial demarcation. Although the ALDDC
accepted the Accord it was strongly opposed by other Tiwa organizations like
ATSU, ATWA and LYF. Central to the opposition of the Accord to these
organizations was its borderless nature based mainly on tribal council. Besides
under this Council many Tiwa villages were left out. It was demanded that Tiwa
community should have all the belts, blocks, forests and tribal sub-plan
villages under the autonomous council. The Accord was rather considered by the
people to be a political game of the government to deceive the Tiwas as was
similarly done in the cases of the other tribes like the Misings, the Rabhas
and the Bodos.

Festivals constitute a significant part of the culture of the Tiwa
people. There are many festivals of Tiwa tribes. Tiwa people celebrate
several occasions and festivals. The main festivals of the Tiwa tribes
are: Three Bisus (Pisu), Barat/Borot Utsav, Sagra/Sogra Misawa, Wansuwa Misawa, Jonbeel Mela, Moinari Kanthi Misawa, Langkhon Phuja, Yangli Misawa Etc.

Tiwa Pisu/Bihu --->

Tiwas of different areas observe Bihu in different days of the week.
Though there is similarity with other communities as the main
agricultural festivals, in some dance form and rituals the Tiwas bihu is
distinctive. Some of the distinctive Bihu features of Tiwas are Boka
Nach, Jora Tola ceremony, Bheti Karha ceremony, Gosai Utiowa utsav etc.

Jonbeel/Jonbil Mela --->

Jonbeel Mela is one of the most attractive festivals of Assam. Jonbeel
Mela is held every year during the winter season at a historic place
known as Dayang Belguri at Jonbeel. Jonbeel is like the crescent moon
that is why the mela on the side of the bill is named as Jonbeel. Jon
and Beel are Assamese terms for the Moon and a wetland respectively. It
is a 3-day-long community fair held at the weekend of Magh Bihu. This is
traditionally the Gobha Haat of barter exchange. On the Jonbeel Mela, a
huge market or bazaar is held where the people of different tribes
interchange their merchandise with the local people in barter system.

Before the mela takes place, an Agni Puja or fire worship is performed
for the well-being of the mankind. The mela starts with community
fishing in the Jonbeel wetland. People from the Tiwa community catching
fish during the “Community Fishing”. The theme of the mela is harmony
and goodwill among the various tribes and communities scattered in the
Northeast India. During the mela, the king of the Tiwa tribes popularly
known as Govaraja along with his courtiers visits the mela and collects
taxes from his subjects. During this festival people from various tribes
perform their traditional dance and music and makes the whole
atmosphere joyful.

Barat/Borot Utsav --->

The word Barat originated from Sanskrit word Brata. The meaning of the
word Brata is penance observed to satisfy the God. Barat utsav is a
community utsav of Tiwa Tribes, which bears a traditional
religious-cultural character. Brata festival is celebrated in the full
moon day called Purnima of the month of Puha. The festival is observed
to make the society free from pestilence, epidemic or aggression of wild
animals.

In the beginning of the festival, young people from different villages
even from distant areas come to the place of festival with decorated
birds of wood and bamboo fixed to a long bamboo or read. Peerajuj is one
special feature of the Barat utsav. It is observed in the end of the
festival.

Sagra/Sogra Misawa --->

Sagra Misawa is a spring festival of Tiwa community. This festival is
observed in the month of Fagun. In this festival mainly the bachelors
participate. This festival is full of music and dance. It is known that
the bachelor’s dormitory Samadai becomes the centre of this festival.
This festival starts with worship of Langkhun and Mahadeo with
sacrifices of goat, fowl and other birds.

Wansuwa Misawa --->

One of the biggest clan of tiwas the ‘Amkhawali’ people are used to
celebrate ‘WANSUWA MISAWA’ festival in the interval of every five to six
years. This festival celebrated during the month of May and first part
of July and generally its start on Tuesday and completed on Thursday.
The main function occurred on Wednesday at the residence of
‘SHANGDOLOI’. Where the ‘SHAM’ (wooden mortar, UROL in Assamese) are
buried nearly half portion at the open ground in a circle. The youths of
same clan came from different villages took parts in the dance of
‘Wansuwa Misawa’ and with the rhythm of KHRAM, PANGSI and THURANG they
used to grind the wet rice with ‘Lomphor’ (wooden pestle / Ural mari in
Assamese) till rice became powder. Then the ‘Pisai’ (office bearer) of
the villages distribute this ‘wankuri’ to every household and the
household cooked it in water vapors and in the next morning bring the
‘Wan rusa’ (cooked rice cake) in the house of ‘Shangdoloi’ and performed
the rituals activities by offering the ‘Wan rusa’ to ‘SODONGA RAJA’ and
‘MALDEO’. Then they mixed all the ‘Wan rusa’ and again distribute it to
every household of the village. As such by late evening of Thursday the
‘WANSUWA MISAWA’ festival come to an end. Next morning the villagers pay
respect and farewell the youths from different villages who have
participated in this ‘WANSUWA MISAWA’. It is to be noted that this
festival is performed under strict supervisions of ‘Shangdoloi,
Shangmaji, Huruma, Khuramul’ and others officials of the village.
Now, let us know the beautiful legend behind this festival. Once there
was a couple called ‘Ram Pha and Ram Ma’ and as they do not know what to
be eaten to survive, so their health became worse, out of hunger. So,
the couple went to the ‘Sodonga Raja’ and ‘Maldeo Raja’ and asked for a
solution to remove their hunger. ‘Sodonga Raja’ and ‘Maldeo Raja’ asked
them to try the roots of thatch and grass; they also tried but failed to
remove their hunger. They again went to ‘Sodonga Raja’ and ‘Maldeo
Raja’ and prayed to give alternative solution to remove their hunger.
‘Sodonga Raja’ and ‘Maldeo Raja’ asked them to eat roots tuber; they
also tried but failed to remove their hunger. At last ‘Sodonga Raja’ and
‘Maldeo Raja’ thought them how to use ‘SATBUNI & BAROBUNI’ (RICE)
to remove hunger. So, they tried with ‘SATBUNI & BAROBUNI’ and they
succeed to get ride from hunger. Then they understood that ‘Sodonga Raja
and Maldeo Raja’ itself used to eat ‘SATBUNI & BAROBUNI’, that’s
why they are healthy and strong. So, ‘Rampha & Ram Ma’ decided to
offer the ‘SATBUNI & BAROBUNI’ to the human being. But, first they
have to learn how to cultivate the ‘SATBUNI & BAROBUNI’. So, ‘Ram
pha & Ram Ma’ invited ‘BAROKHONDEO’ (the Deo & Devi) to come
down into the earth to cultivate the ‘SATBUNI & BAROBUNI’.
‘BAROKHONDEO’ also accept the invitation after having due permission
from ‘SHARIBHAI PHA MAHADEO’ and came down to cultivate ‘SATBUNI &
BAROBUNI’; they began to cultivate from ‘SERA SERI MAKHA’, then WASI
WARI, KHARPHADA, BORSIRA, BOR LEMPHRA MATHAL PARO, MATHAL PISA, MAKHA
KOJA, MAKHA KHOJOM, SHARIBHAINE THASAM HULA’NE MAKHA, THOLPARO,
THOLPISA, KHODYATHULI, KHANGKI, MINDAIMARI, TEKHONDEO, MADHABPARA,
BORNUDI, BORKHOLONG, THINDULI MAKHA, TUMRA MAKHA etc places. They
cultivate for long 12 years restlessly. Even their lice grownup as
bigger as pig and flew away to the sky, their sweats flown to a stream
and river, but they didn’t stop working.
One day ‘Ram pha & Ram
ma’ visited to their working field and asked ‘BAROKHONDEO’ about their
cultivation. Then ‘BAROKHONDEO’ replied that, despite of our hard work
we have failed to make productions of ‘SATBUNI & BAROBUNI. ‘Ram pha
& Ram ma’ advised ‘BAROKHONDEO’ to take help of ‘MAHAMUNUS’ (human
being) for cultivation of ‘SATBUNI & BAROBUNI’. ‘BAROKHONDEO’ then
engaged ‘BAROJONA PANTHAI & BAROJONA KHORLA’ to cultivate SATBUNI
& BAROBUNI along with them. Within a year they faced success by huge
and surplus productions of SATBUNI & BAROBUNI. ‘BAROKHONDEO’ was
quite happy and satisfied with the ‘BAROJONA PANTHAI & BAROJONA
KHORLA’, so they gave all the productions to them and asked them to live
happily with SATBUNI & BAROBUNI. ‘BAROKHONDEO’ thought ‘BAROJONA
PANTHAI & BAROJONA KHORLA’ how to build the ‘SHANG’ of ‘SHARIBHAI’
the ‘SHAMADI’ to administer the village and protect, preserved and
practice the God gifted culture of ‘MAHAMUNUSH’. ‘BAROKHONDEO’ specially
thought the idea of ‘WANSUA MISAWA’ and asked them to celebrate the
festival at the interval of every five years to keep the memory of our
joint adventure for cultivation of ‘SATBUNI & BAROBUNI’. And such,
after giving suggestions and ideas to human being ‘BAROKHONDEO’ flew
away to the place of ‘SHARIBHAI PHA MAHADEO’.
After leaving of
‘BAROKHONDEO’, the ‘BAROJONA PANTHAI & BAROJONA KHORLA’ holds a
meeting and decided to build a ‘SHAMADI’ as per direction of
‘BAROKHONDEO’. But as they do not have the necessary instrument such as
Ruwa (axe), Khangra’ (knife) etc so they went to the ‘KHAMAR MINDAI’
with a ‘JULAW-JUTHAM’ (rice beer in a certain pot),
‘KOIPANTHA-PHANPANTHA’ (package of Beatle nut and leaf) and request him
to provide the necessary instrument for building of ‘SHAMADI’. ‘KHAMAR
MINDAI’ accepted their plea and gave them whatever they need. After
getting the necessary instrument they came back to their village and
again hold a meeting and they selected ‘Shangdoloi’, ‘Shangmaji’,
‘Huruma’ and other officials of the village amongst themselves.
One
Tuesday morning ‘Shangdoloi’, ‘Shangmaji’, ‘Huruma’ and the villagers
went to look for main three ‘THOMKHUNDA’ (big wooden post) in the nearby
forest. First they select the tree in the name of ‘Shangdoloi’ and
under the tree they offer ‘Ju’ (rice beer) on the bamboo leaf. Then by
taking the name of ‘Sharibhai Pha Mahadeo’ Shangdoloi first give a cut
on the particular tree and they try to hear any sound from the cutting
place. If no unusual sound from the tree is heard then they start
cutting the tree (It should be noted that if some unusual sounds heard
from the particular cutting place then they leave the tree and find
another one. The tiwas believed that such tree shouldn’t be used as
posts of a house or ‘Shamadi). Same procedures are also maintained for
the post of ‘Shangmaji and Huruma’. After cutting of the trees, make
pieces of its as required measurement and then by making a hole in the
lower side of the post and tight it with a strong rope, the villagers
dragged the same with the rhythm of songs and music of ‘Khram’ (drum),
Pangsi (flute) and ‘Thurang’ (special long flute of two holes only) to
the place where “Shamadi” is proposed to be build. Then decorators were
appointed to decorate the ‘THOMKHUNDA’ of ‘Shangdoloi’, ‘Shangmaji’ and
‘Huruma’ and after completion of decoration of the post, these were
erected and after a week they completed construction of the ‘Sharibhai
Shang’ the beautiful ‘SHAMADI’.
As construction of ‘Shamadi’ has
completed, so they discussed about performing the ‘WANSUWA MISAWA’ and
finalized to start the same on next to next Tuesday. They invited the
entire headman and the clan people of neighboring villages to witness
and took part in the festival. Then the particular day has come and they
celebrated the ‘WANSUA MISAWA’ as thought by the ‘BAROKHONDEO’ and such
the festival come to an end as mentioned earlier. Since then the Tiwas
of Amkhawali clan celebrating the ‘WANSUA MISAWA’, as to mark the joint
adventures of cultivation of ‘SATBUNI & BAROBUNI’.

(This
write up is dedicated to Late Lonsing Bordoloi Pumah, the first Radio
Artist from Tiwa community. And my heartiest thanks always go to my
beloved mother Msjo Sundi Pumah for her restless efforts to make me know
about the folktale, folklore, legends, art & cultures of our
community.)

Moinari Kanthi Misawa / Kabla Phuja--->
One of the major clan or group of Tiwa’s the Makrowali believed
‘Kabla’ as their main deity. Amongst all deities of tiwa’s only Kabla do
not accept any phuja and sacrifices performed facing in the east side.
Kabla gifted the ‘Moinari kanthi misawa’ to the people of Makro and
asked them to performed ‘Kabla Phuja’ at the interval of every five
year. ‘Moinari kanthi misawa’ is a beautiful and typical dance amongst
the dances of tiwa’s. In general participations of girls in the dances
are very rare, but in the dance of ‘Moinari kanthi misawa’ participation
of girls is must. In place of Khram (drum), Pangsi (flute), Thurang
(long flute having only two hole) the Makro people used Muhuri (wooden
trumpet/ like kaliya in assamese), Tumding (small drum made of soil) and
togor (like tabola small drum wear in waist, beat with two small
sticks).
As every festivals of tiwa’s, there is a beautiful legend
behind the ‘Moinari kanthi misawa’ too. Once, a poor woman was lived
alone nearby forest of ‘Makro’ village after death of her husband. One
Wednesday afternoon an old man came to her house and asked for food and
shelter for a night. She gave shelter to him but failed to offer food.
Then the old man introduced himself that he is no other then ‘Kabla’. He
told her if she is ready to accept him as a deity and offer him phujas
and sacrifices as his desired then there will be no poorness and she
will became richest woman of the nearby villages and everywhere there
will be always festive situation. After hearing to the ‘Kabla’ the woman
agreed to offered ‘phuja and sacrifices’ as per his directions and
desired.
Immediately after giving consent the whole scenarios of
the woman’s house has changed. Automatically appeared everything
whatever needed for a luxury livelihood. Suddenly a group of young boys
and girls came down from the sky with Muhuri, Tumding and Togor and
began to dance by singing songs. The woman was quite happy seeing the
changes of her conditions and promised to offer phuja and sacrifices by
next day. Then ‘Kabla’ thought the woman about the procedures of phuja
and to performed the phuja he created a man and appointed him as ‘Loro’
and such after giving details the ‘Kabla’ and the boys and girls
disappeared before sunrise. On the next day, the woman and the Loro
completed preparation of phuja. But, by afternoon a man of Maslai clan
appeared in the house of the woman and asked for a shelter for a night.
The woman denied him but the Loro asked her to give shelter in return he
will have to give his hand to perform the phuja and sacrifice. The
Maslai jela also agreed the proposal. On evening the ‘Kabla and the boys
and girls again appeared in the house of the woman. Kabla was happy to
see the preparation of phuja and asked the boys and girls to start the
‘Moinari kanthi misawa’. Within this festive mood Loro started the phuja
with the help of Maslai jela and the woman as per procedures thought by
the Kabla. But, they could not complete the phuja on that night, so
Kabla asked Loro to adjourn the phuja for next evening and as yesterday
Kabla and the boys and girls disappeared from the house of the woman
before sunrise.
Next evening of Friday Kabla with the boys and
girls again appeared in the house of the woman and as yesterday dance
and phuja again started as per procedure. By late night phuja was
completed. ‘Kabla’ was quite happy to have the phuja and sacrifices as
his desired. So, he decided to gift the ‘Moinari kanthi misawa’ dance to
the Loro and the woman. On the other hand the Maslai jela was surprised
and impressed by observing the phuja and ‘Moinari kanthi misawa’ and he
asked permission to perform this festival in his village also. ‘Kabla’
agreed to his plea and asked them to become part and partials of the
Makro Loro. The Loro will teach you the procedures of phuja and the
sacrifice. And by giving directions to hold the festivals at Phatmakro’
together with the ‘Phamhola’, Kabla disappeared from the house of the
woman.
Since then the ‘Moinari kanthi misawa’ festival is
celebrating by the Makrowali at the interval of every five year. As the
woman who gives shelter to ‘Kabla’ was of ‘Soleng’ clan so till date
only from ‘Soleng’ clan the Loro of Makro is being selected. The Maslai
jela who has given his hand to perform the phuja and sacrifice and
adopted the ‘Moinari kanthi misawa’ from the Makro Loro was of
‘Phamhola’ (branches) of ‘Phat Makro’. The present ‘Phamhola’ villages
of ‘Phat Makro’ are Ulukhunji, Silaguri, Maslaikhunji, Kromkhunji and
Khumraikhora of Karbi Anglong district. It is mandatory that boys and
girls, men and women from these ‘Phamhola’ villages have to participate
the ‘Moinari kanthi misawa’ when performed in the house of ‘Makro Loro’
at ‘Phat Makro’.

(This collection is dedicated to late Obra Malang who stands first for
the separate homeland of Tiwas. He was kept behind the bar of Nagaon
Jail for six month for raising voice for homeland in the year of 1952).

Yangli Phuja ---> Yangli is one of the important festivals
of the Tiwas as it is related with agriculture which is the mainstay of
their economy. During the event, the Tiwas worship for a bountiful
harvest and to protect their crops from pest and other natural
calamities. Tiwa is one of the major tribes of Assam, which celebrates
this festival once in every three years.

Langkhon Phuja --->

It is devided into two parts. One is observed in Kati (October-November) and the other is observed in Fagun.

In the festivals the Tiwa communities sing two types of songs. These are --->

Tuesday, 6 January 2015

Tiwa Community | North-East | India

Tiwa (তিৱা) is an ethnic group/indigenous tribe inhabiting the states of Assam and Meghalaya in Northeast India.
They are recognized as a Scheduled tribe within the State of
Assam.They were known as Lalungs in the Assamese Buranjis, Colonial literature and in the
Constitution of India, though members of the group prefer to call themselves
Tiwa (meaning "the people who were lifted from below"). Some of their
neighbours still call them Lalung.

A striking peculiarity of the Tiwa is their division into two sub-groups, Hill Tiwa and Plains Tiwas, displaying contrasting cultural features.

Shamadi

Hill Tiwas --->

The Hill Tiwas live in the westernmost areas of Karbi Anglong district (Assam) as well as in the Northeastern corner of Ri-Bhoi district (Meghalaya). They speak a Tibeto-Burman language of the Bodo-Garo group. They are divided into a dozen of clans recognized by specific names which they use as patronymics. Their descent system can be said to be ambilineal. In most cases, the husband goes to live in her wife's family settlement (matrilocality), and their children are included in their mother's clan. However, in about 30% of unions, the woman comes to live with her husband. In such cases, children take the name of their father. This trend is on the rise under the influence of neighbouring populations which are mostly patrilineal. About one half of Hill Tiwas follow their "traditional" religion. It is based on the worship of local deities. The other half have been converted to Christianity since the 1950s. The Hill Tiwas society is organized around seven old villages which constitute its political as well as ritual centre. Each of them harbours a chief (loro) who performs judicial and religious duties for a network of settlements. Old villages are also characterized by their bachelor dormitory (shamadi).

Tiwa 'Khorla' Girls

Plains Tiwas --->

Plains Tiwas live on the flat lands of the Southern bank of the Brahmaputra valley, mostly in Morigaon, Nagaon, Kamrup (Rural) and (Metro), Sibsagar, Lakhimpur and Dhemaji districts. The vast majority speak Assamese as their mother tongue, Tiwa language being still spoken on the foothills and in rare villages of the plains. Their descent system is definitely patrilineal. Their patronymics are not derived from their clan's names but are common Assamese/Other ethnic Tribes surname-names instead (Mostly Pator, Bordoloi, Konwar, Das, Doloi, Kakoti, Deka, Dewri/Deuri/Deory /Borah etc.). Their religion share many elements with Assamese Hinduism, but remains specific.

Population --->

The 2001 Census reports 171,000 approx. "Tiwas/Lalungs"; this figure comprises only the Plains Tiwas. As they became a Scheduled Tribe after the 2001 Census, the Hill Tiwas were not taken into account. Their population may be estimated around 10,000. The total number of Tiwa speakers amounts only to 26,481 approx. (2001 Census).

Tiwa language --->

Tiwa, or Lalung, is a Tibeto-Burman language of Assam in North East India. Many of the hills dwellers are bilingual, speaking -- Tiwa/ Lalung, Bodo, Garo etc. But many of the plains dwellers speak -- Tiwa And Assamese.

Tiwa Mor

Official status --->

Tiwas, under the denomination of "Lalung", have been recorded as a Scheduled Tribe since the first Constitution Order (1950) for the State of Assam "excluding the autonomous districts of Karbi Anglong and North Cachar Hills (now named Dima Hasao)", thus leaving the Hill Tiwas out. It was only in 2002 that the Lalung ST status have been extended to Karbi-Anglong district and thus to the Hill Tiwas. Tiwas still do not benefit the ST status in the State of Meghalaya.

History --->

Indigenous narratives give various accounts on the migration of the Tiwas to their present habitat. Some of them claim that the tribe came originally from Tibet. Some others say the Tiwas had to flee the oppression of the Dimasa king of the Kachari kingdom. The Buranjis (Assamese chronicles) recount the meeting of Assamese soldiers with "people of the margins"(datiyaliya) and the settlement of 12 families of Lalung and Mikir, i.e. Tiwas and Karbis, in the plains in the 17th century. Tiwa people are closely associated with the principality of Gobha. The Gobha raja belongs to a Tiwa clan and his territory covers more or less the Tiwa cultural realm. Gobha is mentioned in the Buranjis since the early 18th century, as an important market for the trade between Ahom dominated plains, i.e. Assam, and the Jaintia Kingdom. These two powerful neighbours have since been competing to keep Gobha principality under their authority, with varying success. The historical role of Gobha and the Tiwas as mediators between plains and hills in Central Assam is enacted every year during an old fair, the Jonbeel mela.

Occupation --->

The Lalung tribe in India who live in the hilly areas practice the "slash and burn" method of farming. The tribes living on the plains have been influenced by wet rice cultivation methods, and rice has become their major crop. Sesame, mustard, ginger, and chilies are also grown by this tribe. The Lalung economy suffers from the same drawbacks as other local tribes, such as land alienation, indebtedness, lack of modern techniques, and inadequate credit and marketing facilities.

Our Food --->

Rice is the staple food of the Lalung Tribe along with meat, fish, or eggs. Fowl and pork are considered delicacies. These tribes enjoy drinking locally brewed rice-beer on a daily basis. The consumption of rice-beer is disappearing among the plains Lalung due to economic problems. Nevertheless, it is still an essential part of certain religious ceremonies. Today, the more educated Lalung encourage drinking tea rather than beer.

In the festivals the Tiwa communities sing two types of songs. These are --->